in the Sumerian city-state of Lagash.

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Short Essay On Child Labour In Hindi - YouTube

In vain we drew the picture of the nobler, happier, safer life of the nation, when men of all conditions voluntarily combined to undertake the great services, class cooperating with class, each bound to the other by new ties of friendship and kindliness, with all its different groups learning to discover their own special wants, to follow their own methods, and make their own experiments. In that way only, as we urged, could we replace the present dangerous and mischief-making strife with blessed fruitful peace, create a happier, better, nobler spirit amongst us all, destroy the old traffic and bargaining of the political market, destroy the fatal belief that one class might rightly prey upon another class, and that all property finally belonged to those who could collect the greater number of votes at the polls. That belief in the omnipotent vote, as we urged, was striking its roots deeper every year—it was the certain, the inevitable result of our party fighting for the possession of power. So long as the vote carried with it the unlimited undefined power of the majority, the giving away of property must always remain as the easiest means of purchasing the owners of the vote; and that belief in the final ownership of property being vested in the voter we could only fight, not by resisting here or there, not by denouncing this or that bit of excessive and wasteful expenditure, but by challenging the rightfulness and good sense of the whole system, by pointing to a truer, nobler, social life, and by resolutely standing on the plain broad principle of individual control over ourselves and our own property. It was in friendly voluntary cooperation, as free men and women, for all public wants and services; in taking each other's hands, in sharing our efforts; it was by destroying the belief in power, the belief in “pooling” property and faculties, the belief in the false right of some men to hold other men in subjection, and to use them as their material; in building up the belief in the true rights, the rights of self-ownership and self-guidance, apart from which everything tends to the confusion and corruption of public life—it was only so that we could ward off the coming danger and the inevitable strife. These great national services, that we had so lightly flung into the hands of our officials, were the true means of creating that higher and better national life, with its friendly interdependence, its need of each other, its respect for each other, which was worth over and over again all the political gifts and compulsions—though you piled them up in a heap as high as Pelion thrown on the top of Ossa. It was only so that the nation would find its true peace and happiness, and that the smoldering dread and hatred of each other could die out.

Bristow, Joseph. Empire Boys: Adventures in a Man’s World. London: HarperCollins, 1991.

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In a small but cheerful lodging overlooking the Thames, Angus found Markham. After a few words he began to pour out his old troubles. Was it possible to act honestly with party? Did it not lead to a constant sacrifice of convictions, or, indeed, learning to live without them? And then was party itself, morally speaking, better off; would not convictions, if simply and straightforwardly followed, place the party that so acted at a fatal disadvantage in its struggles with its rival? Were not politics an art in which a clever manipulation of the electors, and a nice opportunism in selecting measures that satisfied one portion of the people without too much offending another portion, possessed the first importance, while the high motives and great causes to which all politicians loved to appeal were as bits of broken mosaic that the Jew dealer throws in as a make-weight to complete the bargain?

Kincaid, James. Child-Loving: The Erotic Child and Victorian Culture. New York: Routledge, 1992.

3. Because it builds up the belief that one man and his property may be used by another man against his own convictions and his own interests. It therefore divides us into those who are only tools and those who are the users of tools; and perpetuates a modern form—though more subtle and concealed than the old forms—of slave owning.

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